Opinion

Harmonising Sectarian Cacophonies

Published

2 years ago

January 28, 2023

Sectarian discord has become a real challenge in many parts of Pakistan including in Gilgit-Baltistan. In fact, Gilgit-Baltistan, resided by several Muslim communities of faith, has been susceptible to sectarian conflicts for last many decades. In this regard, among other factors, religious education is generally seen as responsible for social divides along sectarian identities. Therefore, it necessitates an effective educational response through some curricular and pedagogical transformations pertaining to teaching about Islam.

The purpose of religious education, as Andrew Wright precisely proposes in Religious Education in the Secondary Schools: Prospects for Religious Literacy, is to produce ‘religiously literate individuals’ who demonstrate commitment to their own traditions while respecting fellow citizens’ religious worldviews. In Pakistan generally and in Gilgit-Baltistan particularly, religious education offered in public schools or in denominational settings, with a few exceptions, does not seem to serve this essential purpose because of its exclusive bent to the teaching of Islam.

In a religiously diverse society, a sectarian approach to religious education may not produce positive results as it tends to generate unsustainable generalisations based on one particular interpretation of Islam. Consequently, the sectarianised religious education appears to promote what is called ‘religious illiteracy’ among learners who neglect the rich diversity within Islam. More disturbingly, religious illiteracy readily renders itself to condemnation for diversity, intolerance, and violence that cause sectarian polarisation.

In Pakistan, the curricular and pedagogical methods usually incline to present Islam from a particular theological lens while masking parallel Muslim traditions. For example, the curricula around religious education depict Islam, as Madiha Afzal in her Pakistan under Siege: Extremism, Society and State notes, from a narrow theological point of view in an erroneous attempt to create a uniform national identity. Unfortunately, such a content, as Hussein Rashid argues, creates ‘a normative Islam against which other Muslims are measured’ and results in sectarian controversies. In Gilgit-Baltistan, for example, this kind of a curriculum has created the ‘Textbook Controversy’ in early 2000 that further harmed a precarious social cohesion in the region. The problem with such curricula about Islam is that they cultivate mutual misunderstandings among students by creating strict binaries of ‘true’ or ‘false’ and ‘right’ or ‘wrong’. These problematic binaries morph into sectarian bigotries that eventually disturb sectarian harmony in the society.

In addition to the sectarian curricula, most religious educators, as Javed Ali Khalhoro and Elexander Cromwell maintain in Teaching Peace and Conflict, are unable to rise above their personal devotional prejudices and therefore project an essentialised notion of Islam through their classroom teaching practices. This teacher-centered pedagogy, unlike the student-centered and problem-posing methods, leads to a homogeneous and ahistorical representation of Islam. Here, students are presented a simplified version of Islam by inaccurately equating it with a certain politically dominant narrative. Thus, the existing teaching about Islam serves the purposes of power rather than facilitating a critical engagement with Muslim traditions.

So, the sectarianised religious education forms, according to Tariq Rahman, a rejectionist mind-set among learners who display intolerant, un-critical, and self-righteous attitudes that usually damage interfaith harmony. Therefore, it can be argued that the prevailing religious education about Islam normally engenders religious illiteracy about various Muslim communities among the educated people in the country.

Here, one may inquire: what kind of curricular and pedagogical models towards education about Islam may benefit our societies? In this respect, some scholars of education about religion maintain that it depends on how religious education is conceptualised, developed, and implemented.

In order to promote sectarian harmony, a cultural studies approach suggested by Dianne Moore may be beneficial as it adopts a non-sectarian and multi-disciplinary methodology towards Islam as a civilisation. Unlike the sectarian approach, it emphasises not only the devotional aspects but also covers the socio-political, economic, artistic, cultural, and intellectual endeavours of Muslim communities historically as well as in the contemporary times. By doing so, the cultural studies approach attempts to present Islam in terms of unity as well as diversity. For example, it highlights the fundamental beliefs that all Muslim communities of interpretation share and situates notions of authority and leadership that mark them distinct from one another.

Historically, Muslim communities have developed some distinctive interpretations around leadership after Hazrat Muhammad (PBUH). In this connection, initially two major communities emerged over the succession to the Prophet (PBUH). Gradually, within these main communities, further divisions emerged based on the question of succession and leadership. Hence, Muslims’ different understandings of leadership in the post-prophetic age resulted in diverse expressions that informed their respective devotional practices over times. Therefore, education about Islam should reflect these similarities as well as distinctions among Muslim schools of thought to celebrate the commonalities and to appreciate the differences.

In addition, a cultural studies approach tries to portray Islam as a dynamic religion instead of one frozen in a certain time and place. In contrast to the sectarian approach, it does not remove Islam from the flows of history and human agency. Instead it endeavours to demonstrate that Islam has emerged and evolved in relation to varying socio-political and historical contexts. In this way, Islam can be understood historically, critically, and contextually in order to better situate it in the contemporary times in terms of its diverse expressions.

Furthermore, pedagogically, a cultural studies approach towards teaching of Islam enables students to question, critique, and contextualise religious ideas and institutions in an informed manner. In this process, it strives to nurture historical thinking skills, critical analysis and positive attitudes such as tolerance, appreciation for diversity, and openness for discussion. In the meantime, students are empowered to understand and appreciate diversity as something to be lived with and negotiated creatively. Thus, instead of masticating prejudices, students should be allowed to process religious perspectives by reflecting upon them from multiple dimensions.

Indeed, promoting religious literacy is one of the effective ways to address the prevailing challenges of sectarian dissonance in our respective contexts. This requires a robust religious education system. In fact, the desired religious literacy can be attained through a pluralistic representation of Islam as a civilisation in conjunction with educators’ professional development. These transformative curricular and pedagogical improvements can create favorable learning opportunities that will help learners grow positively as individuals, as members of their communities, of society, and of humanity at large.

Most importantly, in the process of harmonising sectarian cacophony in Gilgit-Baltistan, Karakoram International University can play a central role in terms of conducting research, curriculum development, and designing teacher education pertaining to education about Islam as a faith as well as a civilisation.

About Author

Abid Ali Baig

The writer holds an MA in Education (Muslim Societies and Civilisations) and a Master of Teaching from University College London. He can be reached at baigabid786@gmail.com.

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Arts, Culture & Heritage

Rumi, the Moral Psychologist

Published

4 weeks ago

January 14, 2025

Zameer Abbas

Maulana Jalal-ud-Din Mohammad (1207-1273), popularly known as Rumi, was a Muslim theologian-turned-poet. His poetry, published in two genres of masnavi and ghazal is mainly focused on the idea of love and its relation to the intimacy with God. However, the thoughts of Rumi, expressed through thousands of verses and ghazals, go beyond love and touch upon various aspects of human life and the universe. Even a cursory reading of Rumi’s poetry reveals his wide-ranging and thoughtful expressions on nature, universe, world, anger, lust, justice, purity, etc. According to Ahmed Javed, a contemporary literary critic, Rumi is the best author of human experience in the world. In other words, Rumi best describes the meaning of being a human on planet earth. Alan Williams, professor of Iraninan studies and translator of the works of Rumi, has identified the voice of moral reflection or homily as one of the seven voices while defining the narrative structure of Masnavi, a long poem by Rumi published in 06 volumes. Similar vein of advice and observations on moral psychology can be found in over 3,000 ghazals of Divan or Divan-e- Shams, the collection of ghazals by Rumi. Brittanica, an online encyclopedia, defines moral psychology as “the empirical and conceptual study of moral judgement, motivation and development”. This article details the verses of Rumi, from both Masnavi and Divan, which convey the deep observations of the poet regarding moral psychology. The verses are easily discernible for enduring reliability.

Like other poets, Rumi deploys the tropes of allegory, metaphor, simile, folklore, historical events, personalities, Quranic verses, Hadith etc to make his point. I will present a selection of verses from Rumi’s Masnavi and Divan highlighting the moral psychology therein.

این جہان کوہ است و فعل ما ندا
سوئ ما آید نداہا راصدا
(M I:215)
This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.

Rumi has explained the recompense for deeds and misdeeds by comparing the whole world to a mountain. Just like the mountain returns the schists by echoing it, the good and bad deeds are accordingly rewarded in this world.
Rumi’s places a lot of emphasis on the importance of thoughts in the life of a human being. He considers that a human being is nothing but a thought itself.

ای برادر تو همان اندیشه ای
ما بقی خود استخوان و ریشه ای
گر گ‌ُل است اندیشه ای تو گُلشنی
ور بوُد خاری تو هیمه گُلخنی
Brother! Your worth is in your thoughts alone; you are blood and flesh apart from that
You are rose, if all your thoughts are selfless
If bitter, you are a thorn that is judged worthless
Brother, your worth is in your thoughts alone
M II, 277-278

The formidable effect of a person’s thoughts are highlighted in the above verses. The precursor of every action is a thought. In a sense Rumi is ahead of René Descartes (1596–1650), French philosopher, by three hundred years who affirmed cogito ergo sum ( think therefore I am!). In other words, the ability to think and perceive constituted the most important element of human existence. At many places in both Masnavi and Divan Rumi elucidates how negative thoughts disempower and depress a human being and how he can rise above those thought processes. In the opening verse of Ghazal 2500 of Divan, Rumi diagnosed that the doom and gloom is always characterised by mean thoughts of a man:

چه افسردی در آن گوشه چرا تو هم نمی‌گردی
مگر تو فکر منحوسی که جز بر غم نمی‌گرد
Why are you depressed and cornered instead of moving ahead?
But then you are an epitome of mean thought and you are obsessed over grief

In numerous verses, Rumi emphasises the layered and unfathomable inner world of a human being, making it all the more important to avoid judging someone through appearances alone. An example:

َمرد را صد سال عم و خال او
یک سر ُمویی نہ ِبیند حال اُو
A man’s paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair (M:3, 4249)

Rumi underlines the complexity of human psyche in that it is characterised by an inner world which is rarely apparent. In other words, he implies that our judgements based on the outward appearances or behaviour of a person may well be wrong considering that appearances never represent the human being on the whole.

Regarding worldly gains and glory, Rumi maintains that on the one hand they uplift and increase a person’s standing among the people but conversely they become the reason of the downfall too as succinctly expressed in the verse below:

دشمنِ طاؤس آمد پر اُو
ای بسی شہ را بکشتہ فر اُو
The peacock’s plumage is its enemy: O many the king who hath been slain by his magnificence!
(M1:208)

Rumi is of the view that by reciprocating a bad deed, one becomes equal to the perpetrator of the act. He, therefore, exhorts restraint or better still good behaviour in response to treatment.

گر فراق بندہ از بد بندھگی است
چون تو با بد بندگی پس فرق چیست

Have I deserved my fate for some offence; If you hurt sinners what’s the difference?(M:1,1564)

It can be discerned from the above selection that besides numerous themes in his collection of verses (in Masnavi and Divan) Rumi conveys a message of morality in unmatched eloquence and clarity. Perhaps it is beauty and depth and a sense of wonder in these verses that remain relevant to date and keeps guiding anyone who immerses in the ocean of his wisdom.

About Author

Zameer Abbas

The author is an alumnus of the Institute of Development Studies, UK. He is currently associated with the government of Gilgit-Baltistan and tweets at @zameer_abbas21.

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CPEC

Poor Winter Maintenance of KKH Risks CPEC All-Weather Trade

Published

3 months ago

November 20, 2024

Imran Ali

The Karakoram Highway (KKH), a vital lifeline for trade between Pakistan and China under the China-Pakistan Economic Corridor (CPEC), faces critical challenges each winter due to negligent maintenance. Connecting the two nations through the Khunjerab Pass—at over 4,693 meters (15,397 feet) above sea level—this strategic route is central to trade and regional economic integration. The pass connects Gilgit-Baltistan with China’s Xinjiang region and was reopened after closing for almost three years in April 2023. The land border was closed in 2020 after the outbreak of COVID-19. However, when heavy snowfalls hit, KKH becomes treacherous, risking the disruption of trade and the economic ties vital to both countries.

The KKH, a pivotal component of CPEC, facilitates the movement of goods and strengthens economic ties between Pakistan and China. Its year-round functionality is crucial for trade. Yet, the lack of timely snow clearance and road maintenance is disrupting the route, undermining the goals of CPEC.
Despite past agreements aimed at transforming the KKH into an all-weather route, meaningful execution has been lacking. This year, authorities have announced plans to finally implement measures to ensure year-round connectivity. However, the existing state of road maintenance raises doubts about their effectiveness and commitment.

For Aman Ullah, a resident and trader from Gojal, Hunza, the snowbound Karakoram Highway is more than just an inconvenience—it’s a daily struggle that threatens his livelihood. “We are often left stranded for days, with no way to continue our trade,” he shared with The Karakoram.
Aman explained, “A few years ago, the Chinese government donated four state-of-the-art snow-clearing machines to the FWO for winter maintenance of the Khunjerab Border and nearby sections of the KKH. These advanced machines, equipped with computerized systems, were intended to ensure safe travel and uninterrupted trade. However, only one of these machines remains operational today, and even that is reportedly in poor condition. Instead of effectively clearing the snow, it often leaves the road even worse, making travel difficult. The fate of the other three machines remains unknown, raising serious concerns about mismanagement and a lack of accountability.”

The poor state of snow clearing operations has caused a worrying rise in road accidents, Tufail Ahmed, the owner of a transport company whose vehicles frequently travel to China via the KKH, shared his frustrations. Stranded vehicles have become a common sight, with travelers risking their lives in freezing temperatures,” he said.
Abdur Rehman, an import-export trader from Gilgit-Baltistan, highlighted the contrast between the two sides, adding, “In stark contrast, the Chinese side of the Khunjerab Pass ensures the road remains well-maintained and operational during winter. Advanced machinery and a proactive approach demonstrate their commitment to maintaining seamless connectivity. This disparity reflects poorly on Pakistan’s preparedness and raises questions about the efficiency of NHA and FWO.”

Dr. Faqeer Muhammad, Director of the China Study Centre in Gilgit-Baltistan, emphasized the broader implications, stating, “The KKH is more than just a road—it’s a vital trade corridor that plays a key role in China’s Belt and Road Initiative (BRI); it is a symbol of connectivity, trade, and opportunity. Neglecting its maintenance during winter risks undermining Pakistan’s economic and strategic interests, calling for immediate attention from the authorities.” Its maintenance is critical not just for trade but for the broader economic and strategic objectives of CPEC.

This neglect not only puts lives in danger but also hampers trade activities, creating significant bottlenecks for transportation linked to CPEC.
Residents and stakeholders are demanding urgent action to address these issues. Effective utilization of resources, transparent accountability for the missing machinery, and better coordination between authorities are imperative. Maintaining the KKH as a safe and reliable trade route is not just a regional necessity; it is a cornerstone of CPEC and a matter of national importance.

About Author

Imran Ali

The writer is the Founder & CEO of The Karakoram Magazine. Additionally, he is a nuclear scholar fellow at the Centre for Security Strategy and Policy Research (CSSPR) and can be reached at aleee.imran@gmail.com.

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Opinion

Gilgit-Baltistan Marks 77th Liberation Day from Dogra Rule

Published

3 months ago

November 1, 2024

Imran Ali

Gilgit-Baltistan enthusiastically celebrated its 77th Liberation Day on November 1st, 2024. A public holiday was declared in all ten districts, and various events were organized to commemorate the occasion.

The main event was held at Yadgar Shuhada Chinar Bagh, where Governor Syed Mehdi Shah, Chief Minister Haji Gulbar Khan, and Commander FCNA Major General Syed Imtiaz Hussain Gilani unfurled the national flag. Provincial ministers, the Chief Secretary, the IG Police, and other senior officials also attended the ceremony. Floral tributes were paid to the martyrs, and the armed forces of the GB Police presented a salute.
Governor Syed Mehdi Shah emphasized the sacrifices made by the Gilgit-Baltistan Scouts, the region’s forefathers to liberate it from Dogra rule. He also acknowledged the sacrifices of the martyrs and reaffirmed the commitment to national security.

A special Independence Day ceremony was organized at the Army Helipad, where high-ranking civil and military officials participated. For the first time in Gilgit-Baltistan’s history, the 77th Independence Day Parade was telecast live on national channels, including Gilgit-Baltistan PTV. Many people viewed the parade live at Wahab Shaheed Ground and Lalak Jan Shaheed Ground.

Commander 10 Corps Lieutenant General Shahid Imtiaz highlighted the significance of Gilgit-Baltistan’s freedom, achieved through the courage and sacrifice of its people. He emphasized the region’s enduring loyalty to Pakistan.

Chief Minister Haji Gulbar Khan paid tribute to the region’s martyrs and expressed pride in the people of Gilgit-Baltistan. He also acknowledged the pivotal role played by the Gilgit-Baltistan Scouts, a force with a rich history dating back to the British Raj. Their courage and sacrifice were instrumental in securing the region’s freedom from Dogra rule. Alongside the local populace, the Scouts fought valiantly against the Dogra forces and ultimately achieved victory.

The Independence Day Parade featured troops from the NLI Center, GB Scouts, Women Police, GB Police, Punjab Rangers, Cadet College Skardu, and Cadet College Chilas. The celebrations also included paragliding performances and cultural programs, featuring national and regional patriotic songs as well as local dances.

Similar celebrations were held in all districts of Gilgit-Baltistan, with cultural programs, flag hoisting ceremonies, and tributes to martyrs. The Pakistan Army played a significant role in organizing these events and broadcasting special programs.

As Gilgit-Baltistan commemorates its 77th Liberation Day, it reaffirms its commitment to national unity and prosperity. The region’s rich history, diverse culture, and stunning natural beauty continue to attract visitors from around the world. With its strategic location and abundant resources, Gilgit-Baltistan is poised to play a vital role in Pakistan’s development and progress.